cosmologyinhabit on earth. It is impossible to precisely determine how the world
originated, but it is possible to know that it is governed by natural
laws; it is subject to a cyclic flow of time that is divided into eons
(kalpas), which represent the duration of time between the origin of
the world and its destruction, after which the cycle begins again in a
never-ending sequence. The formative Buddhist cosmos consists of
three tiers consisting of thirty-one planes of existence. These numer-
ous planes descend from the base of Mt. Meru, which is the center of
the cosmos, surrounded by four continents with India (Jambudipā)
located in the south. The earth is established on water that rests on
wind which in turn rests on space. This cosmic scenario strongly sug-
gests that there is no stability because the cosmos does not rest on a
solid basis.
The three tiers of the Buddhist cosmos consists of the following: non-
form (arupa-loka); the world of form (rūpa-loka); and the world of desire
(kāma-loka). Each world is subject to the law of cause and effect (karma)
and thus to the cycle of rebirth. This overall structure is arranged hierar-
chically from the finest and most spiritual to the grossest at the bottom.
At the highest level, there is a threefold division of the heavens and
assorted divine beings, whereas human beings reside in the realm of
desire on the fifth level. The world of desire includes a fourfold realm of
punishment, which houses demons, hungry ghosts, animals, and various
hells.
In contrast to the Buddhist cosmology, the Dogon of Africa cosmogony
exhibit three phases: creation, revolt, and restoration. Existing alone and
depended upon nothing but himself, Amma, supreme god, is shaped like
an egg made of his four collar bones joined together. Amma’s bones
divide the egg into four quarters, which contain the four elements: fire,
air, earth, and water. The joints between the bones represent the four
cardinal directions of space. Therefore, the cosmic egg contains both the
substance and structure of the universe. Into the egg, Amma places two
hundred and sixty-six signs, which represent his creative thought, and he
traces within himself the design of the cosmos and its future develop-
ment. The initial attempt at creation is a failure, but the second attempt is
more successful, with the world organized around the image of a human
being. Within the seventh sheath, a part breaks through, and it produces
a separate segment that represents a principle of incompleteness, imper-
fection, singularity, and disorder. Thus the Dogon cosmology includes
order and disorder.
The cosmic revolt is initiated by Ogo, an impatient male twin, who
breaks forth from his placenta with the intention of seizing his twin sister
for himself, although Amma foresees Ogo’s revolt and removes the other